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Call and response is a form of interaction between a speaker and an audience in which the speaker's statements ("calls") are punctuated by responses from the listeners. [1] This form is also used in music, where it falls under the general category of antiphony.
In some African cultures, call-and-response is a widespread pattern of democratic participation—in public gatherings, in the discussion of civic affairs, in religious rituals, as well as in vocal and instrumental musical expression (see call and response in music). African bondsmen and bondswomen in the Americas continued this practice over the centuries in various forms of expression—in religious observance; public gatherings; even in children's rhymes; and, most notably, in music in its multiple forms: blues, gospel, rhythm and blues, soul, jazz, hip-hop and go-go. [2] Many work songs sung on plantations by enslaved men and women also incorporate the call and response format. African-American Women Work Songs incorporate the call and response format, a format that fosters dialogue. In contemporary African-American worship services, where call and response is pervasive, a pastor will call out to his congregants to engage an enthusiastic response. For example "Can I get an Amen?" or "Raise your hands and give Him praise!"
Call and response is derived from the historical African roots that served as the foundation for African American cultural traditions. The call and response format became a diasporic tradition, and it was part of Africans and African Americans creating a new, unique tradition in the United States. [3]
While slave masters encouraged conversion of slaves to Christianity, African slaves still practiced their own form of religious celebration, which was called Slave Christianity. But antiphony, a kind of call and response in Anglican worship, was also part of formal services in the South for centuries. African Americans put that tradition to their own use, as well as picking themes from Christianity that meant the most to them. It can be used throughout life.
Black Girls Game Song is a form of musical expression and cultural tradition that emerged from the African diaspora and continues to evolve in modern society.
Rooted in the experiences of Black girls and women, their game songs encompass a diverse range of practices, including hand clapping, cheers, double-dutch jump rope chants, and other forms of music making. In their playful pursuits, African-American girls demonstrate a fundamental complement of Black music-making: syncopated rhythms and intricate percussion ignite hand-clapping and foot stomping; call-and-response patterns that define the interplay of linguistic and musical doing between their voices and bodies during group play; and a strong emphasis on percussive elements permeates their singing or chanting [4] .Through their playful activities, girls engage in a form of embodied storytelling. This play acts as a practice and performance, akin to mnemonic rituals, that contribute to the ongoing development of African American and Black musical identities.
Furthermore, the characteristics of Black Girls Play can broaden the definition of how call-and-response can be expressed. This includes its manifestation across various mediums, such as linguistic, musical, verbal, nonverbal, and dance. [5] This diverse range of expressions, empowered by Black Girls Play, provides the Black community with a potent avenue for voicing frustrations and embodies the enduring spirit of resistance and resilience in the face of historical and ongoing racial injustices.
Blues is a music genre and musical form that originated in the Deep South of the United States around the 1860s. Blues incorporated spirituals, work songs, field hollers, shouts, chants, and rhymed simple narrative ballads from the African-American culture. The blues form is ubiquitous in jazz, rhythm and blues, and rock and roll, and is characterized by the call-and-response pattern, the blues scale, and specific chord progressions, of which the twelve-bar blues is the most common. Blue notes, usually thirds, fifths or sevenths flattened in pitch, are also an essential part of the sound. Blues shuffles or walking bass reinforce the trance-like rhythm and form a repetitive effect known as the groove.
Capoeira is an Afro-Brazilian martial art and game that includes elements of dance, acrobatics, music and spirituality.
An antiphon is a short chant in Christian ritual, sung as a refrain. The texts of antiphons are usually taken from the Psalms or Scripture, but may also be freely composed. Their form was favored by St Ambrose and they feature prominently in Ambrosian chant, but they are used widely in Gregorian chant as well. They may be used during Mass, for the Introit, the Offertory or the Communion. They may also be used in the Liturgy of the Hours, typically for Lauds or Vespers.
Religious music is a type of music that is performed or composed for religious use or through religious influence. It may overlap with ritual music, which is music, sacred or not, performed or composed for or as ritual. Religious songs have been described as a source of strength, as well as a means of easing pain, improving one's mood, and assisting in the discovery of meaning in one's suffering. While style and genre vary broadly across traditions, religious groups still share a variety of musical practices and techniques.
Spirituals is a genre of Christian music that is associated with African Americans, which merged sub-Saharan African cultural heritage with the experiences of being held in bondage in slavery, at first during the transatlantic slave trade and for centuries afterwards, through the domestic slave trade. Spirituals encompass the "sing songs", work songs, and plantation songs that evolved into the blues and gospel songs in church. In the nineteenth century, the word "spirituals" referred to all these subcategories of folk songs. While they were often rooted in biblical stories, they also described the extreme hardships endured by African Americans who were enslaved from the 17th century until the 1860s, the emancipation altering mainly the nature of slavery for many. Many new derivative music genres such as the blues emerged from the spirituals songcraft.
The music of Barbados includes distinctive national styles of folk and popular music, including elements of Western classical and religious music. The culture of Barbados is a syncretic mix of African and British elements, and the island's music reflects this mix through song types and styles, instrumentation, dances, and aesthetic principles.
In music, call and response is a compositional technique, often a succession of two distinct phrases that works like a conversation in music. One musician offers a phrase, and a second player answers with a direct commentary or response. The phrases can be vocal, instrumental, or both. Additionally, they can take form as commentary to a statement, an answer to a question or repetition of a phrase following or slightly overlapping the initial speaker(s). It corresponds to the call and response pattern in human communication and is found as a basic element of musical form, such as the verse-chorus form, in many traditions.
A work song is a piece of music closely connected to a form of work, either one sung while conducting a task or one linked to a task that may be a connected narrative, description, or protest song. An example is "I've Been Working on the Railroad".
African-American music is a broad term covering a diverse range of musical genres largely developed by African Americans and their culture. Its origins are in musical forms that developed as a result of the enslavement of African Americans prior to the American Civil War. It has been said that "every genre that is born from America has black roots."
Samba is a lively dance of Afro-Brazilian origin in 2/4(2 by 4) time danced to samba music.
Little is known about the exact origin of the music now known as the blues. No specific year can be cited as its origin, largely because the style evolved over a long period but blues is inarguably a Black American art form as it is noted "it is impossible to say exactly how old blues is - certainly no older than the presence of Negroes in the United States. It is native American Music, the product of the Black in this Country or to put it more exactly the way I have come to think about it, blues could not exist if African Captives had not become American Captives. Ethnomusicologist Gerhard Kubik traces the roots of many of the elements that were to develop into the blues back to the African continent, the "cradle of the blues". One important early mention of something closely resembling the blues comes from 1901, when an archaeologist in Mississippi described the songs of black workers which had lyrical themes and technical elements in common with the blues.
A shout is a kind of fast-paced Black gospel music accompanied by ecstatic dancing. It is sometimes associated with "getting happy".
Africanisms refers to characteristics of African culture that can be traced through societal practices and institutions of the African diaspora. Throughout history, the dispersed descendants of Africans have retained many forms of their ancestral African culture. Also, common throughout history is the misunderstanding of these remittances and their meanings. The term usually refers to the cultural and linguistic practices of West and Central Africans who were transported to the Americas during the trans-Atlantic slave trade. Africanisms have influenced the cultures of diverse countries in North and South America and the Caribbean through language, music, dance, food, animal husbandry, medicine, and folklore.
The field holler or field call is mostly a historical type of vocal work song sung by field slaves in the United States to accompany their tasked work, to communicate usefully, or to vent feelings. It differs from the collective work song in that it was sung solo, though early observers noted that a holler, or ‘cry’, might be echoed by other workers. Though commonly associated with cotton cultivation, the field holler was also sung by levee workers, and field hands in rice and sugar plantations. Field hollers are also known as corn-field hollers, water calls, and whoops. An early description is from 1853 and the first recordings are from the 1930s. The holler is closely related to the call and response of work songs and arhoolies. The Afro-American music form ultimately influenced strands of African American music, such as the blues and thereby rhythm and blues, as well as negro spirituals.
Music of the African diaspora is a sound created, produced, or inspired by black people, including African music traditions and African popular music as well as the music genres of the African diaspora, including some Caribbean music, Latin music, Brazilian music and African-American music.
A shout or ring shout is an ecstatic, transcendent religious ritual, first practiced by African slaves in the West Indies and the United States, in which worshipers move in a circle while shuffling and stomping their feet and clapping their hands. Despite the name, shouting aloud is not an essential part of the ritual.
Blues People: Negro Music in White America is a seminal study of Afro-American music by Amiri Baraka, who published it as LeRoi Jones in 1963. In Blues People Baraka explores the possibility that the history of black Americans can be traced through the evolution of their music. It is considered a classic work on jazz and blues music in American culture. The book documents the effects of jazz and blues on American culture, at musical, economic, and social levels. It chronicles the types of music dating back to the slaves up to the 1960s. Blues People argues that "negro music"—as Amiri Baraka calls it—appealed to and influenced new America. According to Baraka, music and melody is not the only way the gap between American culture and African-American culture was bridged. Music also helped spread values and customs through its media exposure. Blues People demonstrates the influence of African Americans and their culture on American culture and history. The book examines blues music as performance, as cultural expression, even in the face of its commodification. To Baraka, Blues People represented "everything [he] had carried for years, what [he] had to say, and [himself]". The book is deeply personal and chronicles what brought him to believe that blues was a personal history of his people in the United States. The resonance and desperation of this type of music is what compelled Baraka to learn about the history of blues music. He learned through his studies that the "Africanisms" is directly related to American culture, rather than being solely related to Black people. Baraka dedicates the book "to my parents ... the first Negroes I ever met".
Music of African heritage in Cuba derives from the musical traditions of the many ethnic groups from different parts of West and Central Africa that were brought to Cuba as slaves between the 16th and 19th centuries. Members of some of these groups formed their own ethnic associations or cabildos, in which cultural traditions were conserved, including musical ones. Music of African heritage, along with considerable Iberian (Spanish) musical elements, forms the fulcrum of Cuban music.
Black gospel music, often called gospel music or gospel, is the traditional music of the Black diaspora in the United States. It is rooted in the conversion of enslaved Africans to Christianity, both during and after the trans-atlantic slave trade, starting with work songs sung in the fields and, later, with religious songs sung in various church settings, later classified as Negro Spirituals.
Ethiopian liturgical chant, or Zema, is a form of Christian liturgical chant practiced by the Ethiopian Orthodox Tewahedo Church. The related musical notation is known as melekket. The tradition began after the sixth century and is traditionally identified with Saint Yared. Through history, the Ethiopian liturgical chants have undergone an evolution similar to that of European liturgical chants.
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